華嚴經探玄記 4.30

4.30

二來意者，有七：一前明身語，今明意業，故來也。二為別答前功德勢力等問故。三前二品別明人法遍，此為雙顯二遍故。四為前但論佛名普遍，此顯佛身實德亦遍。前說四諦權教普遍，此辨十偈實教亦遍，謂長行及頌二處是也。五為斷疑故，謂前品文殊說佛名法名差別普遍，恐眾疑故，佛以身光照現彼事，令眾目覩疑網自消，故來。六非直如前，但佛名諦名遍虛空法界等世界，而今如來即此說華嚴時，亦如是遍一切盡空世界，一一皆時同、處同、眾同、說同，即自驗見，為下軌則，故來也。七前佛名諦名則多名別別遍，以是權故；今明一法一會即圓融遍，以是約實故。又前是差別遍，此是無差別遍，故須來也。

Second, the purpose of its occurrence, which has seven [reasons]: First, the preceding clarified bodily and vocal [karma], and now mental karma is clarified, hence its occurrence. Second, to separately answer the previous questions regarding merits, powers, and so forth. Third, the preceding two chapters separately clarified the pervasiveness of person and Dharma, and this serves to jointly reveal both pervasivenesses. Fourth, previously only the pervasiveness of the Buddha's names was discussed, whereas this reveals that the real virtues of the Buddha's body are also pervasive; previously the pervasiveness of the provisional teaching of the four noble truths was expounded, whereas this discerns that the real teaching of the ten verses is also pervasive—referring to both the prose and the verses. Fifth, to sever doubts: in the preceding chapters Mañjuśrī expounded the differences and pervasiveness of the Buddha's names and the Dharma's names, and fearing the assembly might doubt, the Buddha illuminated and manifested those matters with the light of his body, causing the assembly to see them with their own eyes so that the net of doubts naturally vanished; hence its occurrence. Sixth, not only do the Buddha's names and the names of the truths pervade the worlds exhausting space and the dharmadhātu as previously stated, but now, when the Tathāgata speaks this Avataṃsaka [Sūtra], it likewise pervades all worlds exhausting space, and in each of them the time is the same, the place is the same, the assembly is the same, and the exposition is the same; one directly verifies and sees this, providing a model for what follows; hence its occurrence. Seventh, previously the Buddha's names and the names of the truths were multiple names separately pervading, because they were provisional; now it is clarified that a single dharma and a single assembly are roundly interpenetrating and pervasive, because it is according to the real. Furthermore, the previous was differentiated pervasiveness, while this is undifferentiated pervasiveness; hence its necessity to occur.